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Pearl of Great Price General Articles
Review of Terryl Givens with Brian Hauglid, The Pearl of Greatest Price: Mormonism’s Most Controversial Scripture (New York: Oxford University Press, 2019). 285 pages. $34.95 (hardback).
Abstract: Among the many revelatory works of Joseph Smith, members and scholars alike seem to give lesser attention to what is found in the Pearl of Great Price. In The Pearl of Greatest Price, Terryl Givens and Brian Hauglid attempt to provide some of the attention that has been lacking. The result is a book that, while spotty in places, provides a good resource that should receive wide exposure in academic circles. Believing members, on the other hand, may find the book lacking or downright questionable because of the secular approach it takes to dealing with scripture understood to have a divine provenance.
Moses
The greatest concept we can study or teach is the plan of redemption—sometimes called the plan of salvation or the plan of happiness. The doctrines of the plan of redemption have more power to bring men to God than any other truth or concept. Many members of The Church of Jesus Christ of Latter-day Saints quickly recognize the following diagram.
Abstract: After about 1500 years of slumber, ancient Egyptian was brought back to life in the early 19th century, when scholars deciphered hieroglyphs. This revolutionary success opened the door to a reevaluation of history from the viewpoint of ancient Egypt. In the wake of this new knowledge, the first scholar posited the idea in 1849 that the name of Moses stemmed from the Egyptian word for child. Subsequently, this idea was refined, and currently the majority of scholars believe Moses’s name comes from the Egyptian verb “to beget,” which is also the root for the Egyptian word for child, or in the case of a male child, a “son.” Before this discovery and certainly before a scholarly consensus formed on the Egyptian etymology of the name of Moses, Joseph Smith restored a prophecy from the patriarch Joseph that played upon the name of Moses and its yet to be discovered Egyptian meaning of “son.” This article explores the implications of this overt Egyptian pun and its role as a key thematic element in the restored narratives in the Book of Moses.
“Now for this cause I know that man is nothing, which thing I never had supposed.” So lamented Moses in utter humility after seeing in vision the complexities of the planet Earth and her countless inhabitants. Shortly thereafter Moses was to see once again the earth and her. Imagine, however, his profound astonishment when, in answer to his plea for an explanation, the Lord revealed himself to Moses and told him of even more wondrous creations. “And worlds without number have I created. . . . For behold, there are many worlds that have passed away by the word of my power.” Other heavens and earths had already expired. New heavens, star systems with inhabitable planets, would be born in the distant future. Moses would surely have felt even more insignificant had not the Lord reassured him with his presence and the counsel that “all things are numbered unto me.”
This book features the personal perspectives of prominent LDS scientists addressing the theme of “Cosmos, Earth, and Man.” Many of these were drawn from the first Interpreter Symposium on Science and Mormonism, held in Provo, Utah on 9 November 2013. In the pages of this book, readers will appreciate the concise and colorful summaries of the state-of-the-art in scientific research relating to these topics and will gain a deeper appreciation of the unique contributions of LDS doctrine to the ongoing conversation.
Terryl Givens has set Joseph Smith in the religious and cultural context of his time and raised many important issues. I should like to take a few of these issues and set them in another context, that of preexilic Jerusalem. I am not a scholar of Mormon texts and traditions. I am a biblical scholar specializing in the Old Testament, and until some Mormon scholars made contact with me a few years ago, I would never have considered using Mormon texts and traditions as part of my work. Since that initial contact I have had many good and fruitful exchanges and have begun to look at these texts very closely. I am still, however, very much an amateur in this area. What I offer can only be the reactions of an Old Testament scholar: are the revelations to Joseph Smith consistent with the situation in Jerusalem in about 600 BCE? Do the revelations to Joseph Smith fit in that context, the reign of King Zedekiah, who is mentioned at the beginning of the First Book of Nephi, which begins in the “first year of the reign of Zedekiah” (1 Nephi 1:4)? Zedekiah was installed as king in Jerusalem in 597 BCE.
Philip L. Barlow offers an in-depth analysis of the approaches taken to the Bible by major Mormon leaders, from its beginnings to the present. He shows that Mormon attitudes toward the Bible comprise an extraordinary mix of conservative, liberal, and radical ingredients: an almost fundamentalist adherence to the King James Version co-exists with belief in the possibility of new revelation and surprising ideas about the limits of human language. Barlow’s exploration takes important steps toward unraveling the mystery of this quintessential American religious phenomenon. This updated edition of Mormons and the Bible includes an extended bibliography and a new preface, casting Joseph Smith’s mission into a new frame and treating evolutions in Mormonism’s biblical usage in recent decades.
Human beings in other guise lived before the creation of our world. This belief is at once controversial and durable, pervading the history of Western thought and bearing analogues elsewhere. That gods, angels, or other celestial beings rebelled against their superiors or engaged in cosmic conflict prior to earth’s creation is a related concept, widespread in the ancient world. Depictions or allusions to such contests appear in the myths, lore, art, literature, and sacred texts of Babylon, Egypt, Israel, Persia, Greece, Rome, far-flung tribal religions, and elsewhere. In certain cases, the older traditions endure even to the present, as in Sufi (Muslim) expressions of Iblis’s rebellion against Allah.
Joseph Smith spent Sunday afternoon, April 7, 1844, in a grove behind the Nauvoo Temple. There he gave a funeral sermon, which lasted for over two hours, dedicated to a loyal friend named King Follett, who had been crushed by a bucket of rocks while repairing a well.1 Known today as the King Follett Discourse and widely believed to be the Prophet’s greatest sermon,2 this address was Joseph’s most cogent and forceful presentation of his Nauvoo doctrine on the nature of God, including the ideas of a plurality of Gods and the potential of man to become as God.3 Several times in the first part of the discourse, Joseph expressed his intention to “go back to the beginning” in searching out the nature of God, and a little before midway through the sermon, he undertook a commentary on the first few words of the Hebrew Bible in support of the speech’s doctrinal positions.
While the first chapter of the book of Moses is often understood as introductory to the rest of the book, the chapter itself is an inclusive text centering on Moses’s transformation through three separate encounters with supernatural beings. In each encounter he is taught something of the meaning of truth and experiences the power that the comprehension of truth brings. His example is particularly instructive in light of the doctrine that “truth is knowledge of things as they are, and as they were, and as they are to come” (D&C 93:24).
The first section of Moses 1 contains Moses’s encounter with God (see vv. 1–11). Second is his confrontation with the adversary (see vv. 12–23). The third and final section records his meeting with God (see vv. 24–41). In these three encounters, Moses becomes a type for all who seek to understand things as they really are.
While the first chapter of the book of Moses is often understood as introductory to the rest of the book, the chapter itself is an inclusive text centering on Moses’s transformation through three separate encounters with supernatural beings. In each encounter he is taught something of the meaning of truth and experiences the power that the comprehension of truth brings. His example is particularly instructive in light of the doctrine that “truth is knowledge of things as they are, and as they were, and as they are to come” (D&C 93:24).
Abstract: The crux of the creation–evolution conflict is a futile desire to scientifically prove or disprove the existence of God. The conflict is manifest in the common belief that creation means a divine, supernatural process and that evolution denotes an atheistic, accidental event. Evolution involves a random change in an inherited trait followed by selection for or against the altered trait. If humans use this principle to design machines, solve complex mathematical problems, engineer proteins, and manipulate living organisms, then certainly a super-intelligent being could have used evolution to create life on earth. This reasoning indicates that evolution does not prove atheism and that evolution is a constructive process. The theory of evolution is a mechanistic description and therefore, like all other scientific principles, is neutral on the question of God’s existence. Evolution is compatible with the simple scriptural accounts of creation. Consequently, belief or unbelief in God is put back where it should be — on individual choice.
The Enoch Scroll of the texts from Qumran Library Cave 4 has provided parts in Aramaic among the Dead Sea Scrolls discovery between 1947 and 1956. Contents: Aramaic Book of Enoch, Astronomical Book, Book of Watchers, Book of Dreams, Book of Giants, Enochic Writings. NOTE: The Book of Enoch w/ Aramaic fragments from Milik, see The Dead Sea Scrolls Study Edition, Florentino García Martínez, Eibert J.C. Tigchelaar, 1999
The 2013 BYU Church History Symposium This volume is a collection of essays by prominent LDS scholars–including keynote speakers Richard Bushman and David Holland–that discuss the interest in the ancient world shared by Joseph Smith and the early Latter-day Saints. Topics include Joseph Smith’s fascination with the ancient Americas, his interaction with the Bible, his study of Hebrew and Greek, his reading of Jewish and Christian apocryphal writings, and his work with the Book of Abraham in the context of nineteenth-century Egyptology. Together, these essays demonstrate that Joseph Smith’s interests in antiquity played an important role in his prophetic development as he sought to recover ancient scripture, restore the ancient Church, and bring the Latter-day Saints into fellowship with the sacred past. ISBN 978‐0‐8425‐2966‐2
Abstract: Moses 1:41 echoes or plays on the etymological meaning of the name Joseph — “may he [Yahweh] add,” as the Lord foretells to Moses the raising up of a future figure through whom the Lord’s words, after having been “taken” (away) from the book that Moses would write, “shall be had again among the children of men.” Moses 1:41 anticipates and employs language reminiscent of the so-called biblical canon formulas, possible additions to biblical texts meant to ensure the texts’ stability by warning against “adding” or “diminishing” (i.e., “taking away”) from them (e.g., Deuteronomy 4:2; 5:22 [MT 5:18]; 12:32 [MT 13:1]; cf. Revelation 22:18– 19). This article presupposes that the vision of Moses presents restored text that was at some point recorded in Hebrew.
The Book of Moses is canonized scripture spanning the epochs of Creation, Adam and Eve, Enoch, and Noah. Its content was revealed anciently by God to Moses and re-revealed to the Prophet Joseph Smith in modern times. This book explores the origins and development of the Book of Moses, its ancient nuances, the linguistic features of its revelations, and how its sweeping visions and rich doctrines inspired and guided Joseph Smith and the early members of what would become The Church of Jesus Christ of Latter-day Saints in their pursuit of Zion.
[Editor’s Note: This article is an updated and extended version of a presentation given at the Third Interpreter Matthew B. Brown Memorial Conference: The Temple on Mount Zion, November 5, 2016, at Brigham Young University in Provo, Utah. For a video version of the presentation, see https://interpreterfoundation.org/conferences/2016-temple-on-mount-zion-conference/2016-temple-on-mount-zion-conference-videos/]
Abstract: In chapter 3 of the Gospel of John, Jesus described spiritual rebirth as consisting of two parts: being “born of water and of the spirit.”
To this requirement of being “born again into the kingdom of heaven, of water, and of the Spirit,” Moses 6:59–60 adds that one must “be cleansed by blood, even the blood of mine Only Begotten; … For … by the blood ye are sanctified.”
In this article, we will discuss the symbolism of water, spirit, and blood in scripture as they are actualized in the process of spiritual rebirth. We will highlight in particular the symbolic, salvific, interrelated, additive, retrospective, and anticipatory nature of these ordinances within the allusive and sometimes enigmatic descriptions of John 3 and Moses 6. Moses 6:51–68, with its dense infusion of temple themes, was revealed to the Prophet in December 1830, when the Church was in its infancy and more than a decade before the fulness of priesthood ordinances was made available to the Saints in Nauvoo. Our study of these chapters informs our closing perspective on the meaning of the sacrament, which is consistent with the recent re-emphasis of Church leaders that the “sacrament is a beautiful time to not just renew our baptismal covenants, but to commit to Him to renew all our covenants.”
We discuss the relationship of the sacrament to the shewbread of Israelite temples, and its anticipation of the heavenly feast that will be enjoyed by those who have been sanctified by the blood of Jesus Christ.
““By the Blood Ye Are Sanctified”: The Symbolic, Salvific, Interrelated, Additive, Retrospective, and Anticipatory Nature of the Ordinances of Spiritual Rebirth in John 3 and Moses 6” (2020)
““Veren kautta teidät pyhitetään”: Toimitusten ja hengellisen uudestisyntymisen vertauskuvallinen, pelastava, toisiinsa liittyvä, kertyvä, taaksepäin katsova ja ennakoiva luonne Johanneksen evankeliumin kolmannessa ja Mooseksen kirjan ensimmäisessä luvussa” (Finnish, 2017)
Abstract: In chapter 3 of the Gospel of John, Jesus described spiritual rebirth as consisting of two parts: being “born of water and of the spirit.” To this requirement of being “born again into the kingdom of heaven, of water, and of the Spirit,” Moses 6:59–60 adds that one must “be cleansed by blood, even the blood of mine Only Begotten; … For … by the blood ye are sanctified.”
In this article, we will discuss the symbolism of water, spirit, and blood in scripture as they are actualized in the process of spiritual rebirth. We will highlight in particular the symbolic, salvific, interrelated, additive, retrospective, and anticipatory nature of these ordinances within the allusive and sometimes enigmatic descriptions of John 3 and Moses 6. Moses 6:51–68, with its dense infusion of temple themes, was revealed to the Prophet in December 1830, when the Church was in its infancy and more than a decade before the fulness of priesthood ordinances was made available to the Saints in Nauvoo. Our study of these chapters informs our closing perspective on the meaning of the sacrament, which is consistent with the recent re-emphasis of Church leaders that the “sacrament is a beautiful time to not just renew our baptismal covenants, but to commit to Him to renew all our covenants.”
We discuss the relationship of the sacrament to the shewbread of Israelite temples, and its anticipation of the heavenly feast that will be enjoyed by those who have been sanctified by the blood of Jesus Christ.
““By the Blood Ye Are Sanctified”: The Symbolic, Salvific, Interrelated, Additive, Retrospective, and Anticipatory Nature of the Ordinances of Spiritual Rebirth in John 3 and Moses 6” (2017)
““Veren kautta teidät pyhitetään”: Toimitusten ja hengellisen uudestisyntymisen vertauskuvallinen, pelastava, toisiinsa liittyvä, kertyvä, taaksepäin katsova ja ennakoiva luonne Johanneksen evankeliumin kolmannessa ja Mooseksen kirjan ensimmäisessä luvussa” (Finnish, 2017)
Abstract: The biblical etiology (story of origin) for the name “Cain” associates his name with the Hebrew verb qny/qnh, “to get,” “gain,” “acquire,” “create,” or “procreate” in a positive sense. A fuller form of this etiology, known to us indirectly through the Book of Mormon text and directly through the restored text of the Joseph Smith Translation, creates additional wordplay on “Cain” that associates his name with murder to “get gain.” This fuller narrative is thus also an etiology for organized evil—secret combinations “built up to get power and gain” (Ether 8:22–23; 11:15). The original etiology exerted a tremendous influence on Book of Mormon writers (e.g., Nephi, Jacob, Alma, Mormon, and Moroni) who frequently used allusions to this narrative and sometimes replicated the wordplay on “Cain” and “getting gain.” The fuller narrative seems to have exerted its greatest influence on Mormon and Moroni, who witnessed the destruction of their nation firsthand — destruction catalyzed by Cainitic secret combinations. Moroni, in particular, invokes the Cain etiology in describing the destruction of the Jaredites by secret combinations. The destruction of two nations by Cainitic secret combinations stand as two witnesses and a warning to latter-day Gentiles (and Israel) against building up these societies and allowing them to flourish.
Abstract: For ancient Israelites, the temple was a place where sacrifice and theophany (i.e., seeing God or other heavenly beings) converged. The account of Abraham’s “arrested” sacrifice of Isaac (Genesis 22) and the account of the arrested slaughter of Jerusalem following David’s unauthorized census of Israel (2 Samuel 24; 1 Chronicles 21) served as etiological narratives—explanations of “cause” or “origin”—for the location of the Jerusalem temple and its sacrifices. Wordplay on the verb rāʾâ (to “see”) in these narratives creates an etiological link between the place-names “Jehovah-jireh,” “Moriah” and the threshing floor of Araunah/Ornan, pointing to the future location of the Jerusalem temple as the place of theophany and sacrifice par excellence. Isaac’s arrested sacrifice and the vicarious animal sacrifices of the temple anticipated Jesus’s later “un-arrested” sacrifice since, as Jesus himself stated, “Abraham rejoiced to see my day” (John 8:56). Sacrifice itself was a kind of theophany in which one’s own redemption could be “seen” and the scriptures of the Restoration confirm that Abraham and many others, even “a great many thousand years before” the coming of Christ, “saw” Jesus’s sacrifice and “rejoiced.” Additionally, theophany and sacrifice converge in the canonized revelations regarding the building of the latter-day temple. These temple revelations begin with a promise of theophany, and mandate sacrifice from the Latter-day Saints. In essence, the temple itself was, and is, Christ’s atonement having its intended effect on humanity. .
The idea of names as “keywords” has been associated with temples since very early times. In a temple context, the meaning of the term “keyword” can be taken quite literally: the use of the appropriate keyword or keywords by a qualified worshipper “unlocks” each one of a successive series of gates, thus providing access to specific, secured areas of the sacred space. In this presentation, we will explore how a series of names and titles purportedly given to Moses at various points in his life might relate to accounts of his ascents to heaven.
Review of Colby Townsend, “Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History.” Intermountain West Journal of Religious Studies 10, no. 1 (2019): 55–85, https://digitalcommons.usu.edu/imwjournal/vol10/iss1/6/.
Abstract: Textual criticism tries by a variety of methods to understand the “original” or “best” wording of a document that may exist in multiple, conflicting versions or where the manuscripts are confusing or difficult to read. The present article, Part 1 of a two-part series by Jeffrey M. Bradshaw and Ryan Dahle, commends Colby Townsend’s efforts to raise awareness of the importance of textual criticism, while differing on some interpretations. Among the differences discussed is the question of whether it is better to read Moses 7:28 as it was dictated in Old Testament 1 version of the Joseph Smith Translation manuscript (OT1) that “God wept,” or rather to read it as it was later revised in the Old Testament 2 version (OT2) that “Enoch wept.” Far from being an obscure technical detail, the juxtaposition of the two versions of this verse raises general questions as to whether readings based on the latest revisions of Latter-day Saint scripture manuscripts should always take priority over the original dictations. A dialogue with Colby Townsend and Charles Harrell on rich issues of theological and historical relevance demonstrates the potential impact of the different answers to such questions by different scholars. In a separate discussion that highlights the potential significance of handwriting analysis to textual criticism, Bradshaw and Dahle respond to Townsend’s arguments that the spelling difference between the names Mahujah and Mahijah in the Book of Moses may be due to a transcription error.
Abstract: From an etiological perspective, the Hebrew Bible connects the name Noah with two distinct but somewhat homonymous verbal roots: nwḥ (“rest”) and nḥm (“comfort,” “regret” [sometimes “repent”]). Significantly, the Enoch and Noah material in the revealed text of the Joseph Smith Translation of Genesis (especially Moses 7–8) also connects the name Noah in a positive sense to the earth’s “rest” and the Lord’s covenant with Enoch after the latter “refuse[d] to be comforted” regarding the imminent destruction of humanity in the flood. The Book of Mormon, on the other hand, connects the name Noah pejoratively to Hebrew nwḥ (“rest”) and nḥm (“comfort” and “repentance” [regret]) in a negative evaluation of King Noah, the son of Zeniff. King Noah causes his people to “labor exceedingly to support iniquity” (Mosiah 11:6), gives “rest” to his wicked and corrupt priests (Mosiah 11:11), and anesthetizes his people in their sins with his winemaking. Noah and his people’s refusal to “repent” and their martyring of Abinadi result in their coming into hard bondage to the Lamanites. Mormon’s text further demonstrates how the Lord eventually “comforts” Noah’s former subjects after their “sore repentance” and “sincere repentance” from their iniquity and abominations, providing them a typological deliverance that points forward to the atonement of Jesus Christ.
“Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the Lord hath comforted his people, and will have mercy upon his afflicted.” (Isaiah 49:13).
[Editor’s Note: This article is an updated and extended version of a presentation given at the Third Interpreter Matthew B. Brown Memorial Conference: The Temple on Mount Zion, November 5, 2016, at Brigham Young University in Provo, Utah. For a video version of the presentation, see https://interpreterfoundation.org/conferences/2016-temple-on-mount-zion-conference/2016-temple-on-mount-zion-conference-videos/]
Abstract: In chapter 3 of the Gospel of John, Jesus described spiritual rebirth as consisting of two parts: being “born of water and of the spirit.”
To this requirement of being “born again into the kingdom of heaven, of water, and of the Spirit,” Moses 6:59–60 adds that one must “be cleansed by blood, even the blood of mine Only Begotten; … For … by the blood ye are sanctified.”
In this article, we will discuss the symbolism of water, spirit, and blood in scripture as they are actualized in the process of spiritual rebirth. We will highlight in particular the symbolic, salvific, interrelated, additive, retrospective, and anticipatory nature of these ordinances within the allusive and sometimes enigmatic descriptions of John 3 and Moses 6. Moses 6:51–68, with its dense infusion of temple themes, was revealed to the Prophet in December 1830, when the Church was in its infancy and more than a decade before the fulness of priesthood ordinances was made available to the Saints in Nauvoo. Our study of these chapters informs our closing perspective on the meaning of the sacrament, which is consistent with the recent re-emphasis of Church leaders that the “sacrament is a beautiful time to not just renew our baptismal covenants, but to commit to Him to renew all our covenants.”
We discuss the relationship of the sacrament to the shewbread of Israelite temples, and its anticipation of the heavenly feast that will be enjoyed by those who have been sanctified by the blood of Jesus Christ.
““By the Blood Ye Are Sanctified”: The Symbolic, Salvific, Interrelated, Additive, Retrospective, and Anticipatory Nature of the Ordinances of Spiritual Rebirth in John 3 and Moses 6” (2017)
““By the Blood Ye Are Sanctified”: The Symbolic, Salvific, Interrelated, Additive, Retrospective, and Anticipatory Nature of the Ordinances of Spiritual Rebirth in John 3 and Moses 6” (2020)
Latter-day Saint scholars Hugh W. Nibley and John A. Tvedtnes have discussed at length how a staff, rod, and sword came to be commonly identified with the word of God in the ancient Near East. The evidence they cite from the Bible, the earliest Hebrew commentators, modern biblical scholarship, and elsewhere affirms Nephi ’s unambiguous assertion that the “word of God” is a “rod.”
Review of Colby Townsend, “Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History,” Intermountain West Journal of Religious Studies 10, no. 1 (2019): 55–85, https://digitalcommons.usu.edu/imwjournal/vol10/iss1/6/.
Abstract: In the present article, Part 2 of 2 of a set of articles supporting Colby Townsend’s efforts to raise awareness of the importance of textual criticism, we focus on his argument that Joseph Smith created the Book of Moses names Mahijah and Mahujah after seeing a table of name variants in the Hebrew text of Genesis 4:18 in a Bible commentary written by Adam Clarke. While we are not averse in principle to the general possibility that Joseph Smith may have relied on study aids as part of his translation of the Bible, we discuss why in this case such a conjecture raises more questions than it answers. We argue that a common ancient source for Mahujah and Mahijah in the Book of Moses and similar names in the Bible and an ancient Dead Sea Scrolls Enoch text named the Book of Giants cannot be ruled out. More broadly, we reiterate and expand upon arguments we have made elsewhere that the short and fragmentary Book of Giants, a work not discovered until 1948, contains much more dense and generally more pertinent resemblances to Moses 6‒7 than the much longer 1 Enoch, the only ancient Enoch text outside the Bible that was published and translated into English in Joseph Smith’s lifetime.
Abstract: In this article, we will examine affinities between ancient extracanonical sources and a collection of modern revelations that Joseph Smith termed “extracts from the Prophecy of Enoch.” We build on the work of previous scholars, revisiting their findings with the benefit of subsequent scholarship. Following a perspective on the LDS canon and an introduction to the LDS Enoch revelations, we will focus on relevant passages in pseudepigrapha and LDS scripture within three episodes in the Mormon Enoch narrative: Enoch’s prophetic commission, Enoch’s encounters with the “gibborim,” and the weeping and exaltation of Enoch and his people.
Abstract: In this article, we will examine affinities between ancient extracanonical sources and a collection of modern revelations that Joseph Smith termed “extracts from the Prophecy of Enoch.” We build on the work of previous scholars, revisiting their findings with the benefit of subsequent scholarship. Following a perspective on the LDS canon and an introduction to the LDS Enoch revelations, we will focus on relevant passages in pseudepigrapha and LDS scripture within three episodes in the Mormon Enoch narrative: Enoch’s prophetic commission, Enoch’s encounters with the “gibborim,” and the weeping and exaltation of Enoch and his people.
Abstract: Jeffrey M. Bradshaw compares Moses’ tabernacle and Noah’s ark, and then identifies the story of Noah as a temple related drama, drawing of temple mysticism and symbols. After examining structural similarities between ark and tabernacle and bringing into the discussion further information about the Mesopotamian flood story, he shows how Noah’s ark is a beginning of a new creation, pointing out the central point of Day One in the Noah story. When Noah leaves the ark, they find themselves in a garden, not unlike the Garden of Eden in the way the Bible speaks about it. A covenant is established in signs and tokens. Noah is the new Adam. This is then followed by a fall/Judgement scene story, even though it is Ham who is judged, not Noah. In accordance with mostly non-Mormon sources quoted, Bradshaw points out how Noah was not in “his” tent, but in the tent of the Shekhina, the presence of God, how being drunk was seen by the ancients as a synonym to “being caught up in a vision of God,” and how his “nakedness” was rather referring to garments God had made for Adam and Eve.
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See Jeffrey M. Bradshaw, “The Ark and the Tent: Temple Symbolism in the Story of Noah,” in Temple Insights: Proceedings of the Interpreter Matthew B. Brown Memorial Conference, “The Temple on Mount Zion,” 22 September 2012, ed. William J. Hamblin and David Rolph Seely (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2014), 25–66. Further information at https://interpreterfoundation.org/books/temple-insights/.].
Abstract: In this fascinating article, Jeff Bradshaw details how the Book of Moses might be understood as a temple text, including elements of temple architecture, furnishings, and ritual in the story of the Creation and the Fall. Bradshaw shows how the second half of the Book of Moses follows a general pattern of a specific sequence of covenants that will resonate with members of the Church who have received the temple endowment. The story of Enoch and his people provides a vivid demonstration of the final steps on the path that leads back to God and exaltation.
This is the fourth of eight weekly blog posts published in honor of the life and work of Hugh Nibley.
An examination of Nibley’s work with the Book of Abraham.
Abstract: In this article, we offer a general critique of scholarship that has argued for Joseph Smith’s reliance on 1 Enoch or other ancient pseudepigrapha for the Enoch chapters in the Book of Moses. Our findings highlight the continued difficulties of scholars to sustain such arguments credibly. Following this general critique, we describe the current state of research relating to what Salvatore Cirillo took to be the strongest similarity between Joseph Smith’s chapters on Enoch and the Qumran Book of Giants — namely the resemblance between the name Mahawai in the Book of Giants and Mahujah/Mahijah in Joseph Smith’s Enoch account. We conclude this section with summaries of conversations of Gordon C. Thomasson and Hugh Nibley with Book of Giants scholar Matthew Black about these names. Next, we explain why even late and seemingly derivative sources may provide valuable new evidence for the antiquity of Moses 6–7 or may corroborate details from previously known Enoch sources. By way of example, we summarize preliminary research that compares passages in Moses 6–7 to newly available ancient Enoch texts from lesser known sources. We conclude with a discussion of the significance of findings that situate Joseph Smith’s Enoch account in an ancient milieu. Additional work is underway to provide a systematic and detailed analysis of ancient literary affinities in Moses 6–7, including an effort sponsored by Book of Mormon Central in collaboration with The Interpreter Foundation.
The stories of the Grand Councils in Heaven, the Creation, the Fall, and the revelation of the Plan of Salvation to mankind are foundational to LDS doctrine. As it turns out, they are also the focus of a vast ancient literature by Jewish commentators, Islamic scholars, and early Christians, as well as the nexus of perennial controversies about science and religion.
One of the most prominent themes in the first eleven chapters of the Bible is a series of transgressions of boundaries that had been set up in the beginning to separate mankind from the dwelling place of God. This general thesis is useful as far as it goes. In the stories of the transgressions of Adam and Eve, of Cain, of Lamech, of the “sons of God” who married the “daughters of men,” and of the builders of the Tower of Babel, we cannot fail to observe the common thread of a God who places strict boundaries between the human and the divine. Surprisingly, however, a significant and opposite theme has been largely neglected by readers: namely, the fact that within some of these same chapters God is also portrayed as having sought to erase the divine-human boundary for a righteous few, drawing them into His very presence. The prime examples of this motif are, of course, Enoch and Noah, of whom it was explicitly said that they “walked with God.”
Like a perfectly formed pair of bookends, the Book of Moses and Joseph Smith’s inspired translation of Matthew 24 (JS—Matthew) bracket within their pages the essential survival guide for our times. In the “first days,” Adam and Eve looked forward to Christ’s coming; in the “last days,” we look backward to Christ’s mortal life and forward to His return in glory. In the beginning, Enoch learned the ordinances and covenants that would allow his people to dwell in the presence of God; to the end, we will treasure the same ordinances and covenants. Through faith in Jesus Christ and faithfulness to these covenants we hope to stand someday in the holy place with perfect assurance.
This comprehensive phrase-by-phrase commentary on the Book of Moses and JS—Matthew is the result of decades of loving study of their wonderful words. In its pages you will find both everyday guidance and the answers to life’s most important questions. Importantly, this book is a witness that the doctrines and ordinances of the temple are deeply woven into the fabric of these supernal works of scripture, containing persuasive evidence of their authenticity and antiquity. Scores of carefully selected images, coupled with detailed explanations, enrich the commentary. Rather than simply illustrating the text, they seek to enter into dialogue with it.
In this article, I will suggest how the LDS story of Enoch might be understood as the culminating episode in a temple text cycle woven through the book of Moses. I will begin by giving a brief summary of “temple theology” and what is meant by the term “temple text.” Distinctive aspects of LDS temple teachings will be outlined. I will then outline how the book of Moses reflects elements of temple architecture, furnishings, and ritual in the story of the Creation and the Fall. Like other scripture-based temple texts, the general structure of the second half of the book of Moses follows a pattern exemplifying faithfulness and unfaithfulness to a specific sequence of covenants that is familiar to members of the LDS Church who have received the temple endowment. I argue that the story of Enoch and his people provides a vivid demonstration of the final steps on the path that leads back to God and up to exaltation.
Abstract: This article highlights the striking resemblances between Moses 1 and a corresponding account from the Apocalypse of Abraham (ApAb), one of the earliest and most important Jewish texts describing heavenly ascent. Careful comparative analysis demonstrates a sustained sequence of detailed affinities in narrative structure that go beyond what Joseph Smith could have created out of whole cloth from his environment and his imagination. The article also highlights important implications for the study of the Book of Moses as a temple text. Previous studies have suggested that the story of Enoch found in the Pearl of Great Price might be understood as the culminating episode of a temple text woven throughout chapters 2–8 of the Book of Moses. The current article is a conceptual bookend to these earlier studies, demonstrating that the account of heavenly ascent in Moses 1 provides a compelling prelude to a narrative outlining laws and liturgy akin to what could have been used anciently as part of ritual ascent within earthly temples.
Abstract: The Book of Giants (BG), an Enoch text found in 1948 among the Dead Sea Scrolls, includes a priceless trove of stories about the ancient prophet and his contemporaries, including unique elements relevant to the Book of Moses Enoch account. Hugh Nibley was the first to discover in the BG a rare personal name that corresponds to the only named character in the Book of Moses besides Enoch himself, a finding that some non-Latter-day Saint Enoch scholars considered significant. Since Nibley’s passing, the growth of new scholarship on ancient Enoch texts has continued unabated. While Nibley’s pioneering research compared the names and roles of one character in Moses 6–7 and BG, scholars have now been able to examine the names and roles of nearly all of the prominent figures in the two books and analyze their respective accounts in more detail. Not only are the overall storylines of the two independent accounts more similar than could have imagined a few years ago, a series of recent studies have added substance to the claim that the specific resemblances of the Book of Giants to Moses 6–7—resemblances that are rare or absent elsewhere in Jewish tradition—are more numerous and significant than the resemblances of any other single ancient Enoch text—or, for that matter, to all of the most significant extant Enoch texts combined. Of particular note is new evidence in BG that relates to the Book of Moses account of Enoch’s gathering of Zion to divinely prepared cities and the ascent of his people to the presence of God.
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
[Page 96]See Jeffrey M. Bradshaw, “Moses 6–7 and the Book of Giants: Remarkable Witnesses of Enoch’s Ministry,” in Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities, ed. Jeffrey M. Bradshaw, David R. Seely, John W. Welch and Scott Gordon (Orem, UT: The Interpreter Foundation; Springville, UT: Book of Mormon Central; Redding, CA: FAIR; Salt Lake City: Eborn Books, 2021), 1041–256. Further information at https://interpreterfoundation.org/books/ancient-threads-in-the-book-of-moses/.
A condensed and simplified version of ancient evidence for the Enoch account in the Book of Moses will be forthcoming in a new book:
Bradshaw, Jeffrey M., Enoch and the Gathering of Zion: The Witness of Ancient Texts for Modern Scripture. Orem, Springville, and Salt Lake City, UT: The Interpreter Foundation, Book of Mormon Central, and Eborn Books, 2021. See https://interpreterfoundation.org/books/enoch-and-the-gathering-of-zion/.
In the meantime, perhaps this video version may be a little easier to digest:
https://www.youtube.com/watch?v=HP6GYxbieNQ
Also, the Book of Moses Essays #1-30 at https://interpreterfoundation.org/book-of-moses-essays/ overlap somewhat, containing both earlier versions of some (but not all) of the findings in this article, while also including topics that are not in the paper.]
Abstract: The LDS Book of Moses is remarkable in its depiction of the suffering of the wicked at the time of the Flood. According to this text, there are three parties directly involved in the weeping: God (Moses 7:28; cf. v. 29), the heavens (Moses 7:28, 37), and Enoch (Moses 7:41, 49). In addition, a fourth party, the earth, mourns—though does not weep—for her children (Moses 7:48–49). The passages that speak of the weeping God and the mourning earth have received the greatest share of attention by scholars. The purpose of this article is to round out the previous discussion so as to include new insights and ancient parallels to the two voices of weeping that have been largely forgotten—that of Enoch and that of the heavens. ((An expanded and revised version of material contained in this study will appear as part of Jeffrey M. Bradshaw and David J. Larsen, Enoch, Noah, and the Tower of Babel (Salt Lake City, UT: Eborn Publishing, forthcoming, 2014). All translations from non-English sources are by the first author unless otherwise specifically noted.)) .
English and Spanish
Review of David E. Bokovoy, Authoring the Old Testament: Genesis-Deuteronomy. Contemporary Studies in Scripture. Salt Lake City, UT: Greg Kofford Books, 2014. 272 pp. $26.95 (paperback); $70.00 (hardcover).
Abstract: To date, LDS scholars have largely ignored the important but rather complex questions about how primary sources may have been authored and combined to form the Bible as we have it today. David Bokovoy’s book, one of a projected series of volumes on the authorship of the Old Testament, is intended to rectify this deficiency, bringing the results of scholarship in Higher Criticism into greater visibility within the LDS community. Though readers may not agree in every respect with the book’s analysis and results, particularly with its characterization of the Books of Moses and Abraham as “inspired pseudepigrapha,” Bokovoy has rendered an important service by applying his considerable expertise in a sincere quest to understand how those who accept Joseph Smith as a prophet of God can derive valuable interpretive lessons from modern scholarship.
Abstract: On the Mount of Olives, just prior to the culminating events of the Passion week, Jesus gave one of the most controversial prophecies of the New Testament, saying, among other things, that the “abomination of desolation” will “stand in the holy place.” In Joseph Smith-Matthew the Prophet renders this passage in a way that radically changes its meaning. Rather than describing how the “abomination of desolation” will “stand in the holy place,” the jst version enjoins the apostles to “stand in the holy place” when the “abomination of desolation” appears. Though several Latter-day Saint scholars have offered interpretations and personal applications of these words as given in modern scripture, it appears that no one has heretofore seriously explored how this change in meaning might be explained and defended. This article will show that other passages in the Bible, in connection with the light shed by Jewish midrash and contemporary scholarship, demonstrate that the idea behind Joseph Smith’s revision of the passage, far from being a modern invention, reverberates throughout the religious thought of earlier times. The article concludes with an appendix that tries to draw out a possibility for a specific interpretation of the prophecy about the “abomination of desolation” at the time of Christ and in the latter days.
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.See Jeffrey M. Bradshaw, “Standing in the Holy Place: Ancient and Modern Reverberations of an Enigmatic New Testament Prophecy,” in Ancient Temple Worship: Proceedings of The Expound Symposium 14 May 2011, ed. Matthew B. Brown, Jeffrey M. Bradshaw, Stephen D. Ricks, and John S. Thompson (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2014), 71–142. Further information at https://interpreterfoundation.org/books/ancient-temple-worship/.].
The book of Moses is an ideal starting point for a scripture-based study of temple themes. It is well known, for example, that the LDS temple endowment, like the book of Moses, includes includes the stories of Creation and of Adam and Eve. What is more rarely appreciated, however, is that the relationship between scripture and temple teachings goes two ways. Not only have many of the stories of the book of Moses been included in the endowment, but also, in striking abundance, themes echoing temple architecture, furnishings, ordinances, and covenants have been deeply woven into the text of the book of Moses itself.
The book of Moses is an ideal starting point for a scripture-based study of temple themes. It is well known, for example, that the LDS temple endowment, like the book of Moses, includes includes the stories of Creation and of Adam and Eve. What is more rarely appreciated, however, is that the relationship between scripture and temple teachings goes two ways. Not only have many of the stories of the book of Moses been included in the endowment, but also, in striking abundance, themes echoing temple architecture, furnishings, ordinances, and covenants have been deeply woven into the text of the book of Moses itself.
The temple is central to Latter-day Saint worship. Through modern revelation Joseph Smith restored the ancient tradition of temples and the ordinances performed therein. Studies of ancient temples can shed much light on latter-day temples and temple worship.
Several years ago Latter-day Saint scholar Matthew Brown planned a conference entitled The Temple on Mount Zion and began to invite the participants. Matthew Brown loved the temple and temple worship and studied and published on ancient and modern temples. His interests and knowledge were vast. When Matthew passed away very unexpectedly in 2011, his friends decided to organize a series of conferences in his memory. This volume, the sixth in the series, contains proceedings from the fifth conference held in his memory 7 November 2020 and reflects many of the topics that Matthew loved, centered on the theme of the temple: past, present, and future.
Chapters relating to the ancient past of the Bible and the Book of Mormon provide new insights into temple themes in Ruth, sacred names of Moses and Jesus Christ, prayer with uplifted hands, temple iconography of cherubim and seraphim, ritual purity in 3 Nephi 19, the rites of the Raqchi Temple in Peru, and sacred space in the early Christian Church. Of great significance to the present era is a chapter on women and the priesthood in the contemporary Church. And looking toward the future is a chapter on the Millennial Temple in Jackson County, Missouri in the context of its historic past.
The purpose of the book series is to increase understanding and appreciation of temple rituals and doctrines, and to encourage participation in the redeeming work of family history and temple worship.
Volume I:
Keynote Overviews
Inspired Origins and Historical Contexts
Volume II
Literary Explorations
Moses 1: Temple Echoes in the Heavenly Ascent of Moses
Moses 6–7: Enoch’s Divine Ministry
Volume I:
Keynote Overviews
Inspired Origins and Historical Contexts
Volume II
Literary Explorations
Moses 1: Temple Echoes in the Heavenly Ascent of Moses
Moses 6–7: Enoch’s Divine Ministry
One thing that has always perplexed readers of Genesis is the location of the two special trees within the Garden of Eden. Although scripture initially applies the phrase “in the midst” only to the tree of life (Genesis 2:9), the tree of knowledge is later said by Eve to be located there too (see Genesis 3:3). In the context of these verses, the Hebrew phrase corresponding to “in the midst” literally means “in the center.” How can both trees be in the center?
The series is in honor of the landmark book, Hugh Nibley Observed, available in softcover, hardback, digital, and audio editions. Each week the post was accompanied by interviews and insights in pdf, audio, and video formats.
One of nine weekly blog posts published in honor of the life and work of Hugh Nibley (1910–2005).
“Hugh Nibley’s Love For God’s Creation” (2021)
“Movie Night with My Dad, by Rebecca Nibley” (2021)
“Reading with My Dad, by Rebecca Nibley” (2021)
One thing that has always perplexed readers of Genesis is the location of the two special trees within the Garden of Eden. Although scripture initially applies the phrase “in the midst” only to the tree of life (Genesis 2:9), the tree of knowledge is later said by Eve to be located there too (see Genesis 3:3). In the context of these verses, the Hebrew phrase corresponding to “in the midst” literally means “in the center.” How can both trees be in the center?
A discussion of remarks given at Brigham Young University by Professor Matthew Black and his wife, Ethel.
First, I want to deal with the figure of the Son of Man in ancient literature, reviewing along the way what current biblical scholarship says about this personality, especially since he is mentioned prominently in nonscriptural sources. Second, I intend to treat the question of the anthropomorphic view of God in scripture, specifically in the Old Testament. Third, I wish to touch on the issue of the nature of the titles used for deity throughout scripture, for we all have the impression that a great many are applied to God, especially within the pages of the Old Testament. Fourth and last, I want to single out the parallels in ancient Christian and Jewish literature to the remarkable, almost singular theological position to which we Latter-day Saints are committed when we call deity a Man, whether Man of Holiness, Man of Counsel (Moses 7:35), or some similar title.
The Biblical character Enoch is a central figure in early Jewish mystical literature, where his story is redolent with themes related to the concepts of transformation and communion with the Divine. This rich and mythic wisdom significantly influenced American Royal Arch Freemasonry, and through it, early Mormonism. This paper explores the shared aspects of these traditions: where they overlap, and specifically, where Mormonism may rely upon Freemasonry. The Enoch pseudepigrapha and their Masonic and Mormon iterations are presented as a series of related mystical traditions. Linked by common themes of theophany, grand assembly, and heavenly ascent, they are utilized in similar, yet innovative ways to impart spiritual truth to their followers.
Review of Jeffrey M. Bradshaw and David J. Larsen, In God’s Image and Likeness 2: Enoch, Noah, and the Tower of Babel (Salt Lake City, Utah: The Interpreter Foundation and Eborn Books, 2014), 590 pp. (full color interior includes footnotes; endnotes; three excursus sections; annotated bibliography on Enoch and the Flood; comprehensive reference list; thumbnail index of one hundred and eleven illustrations and photographs; and indexes of scriptures referenced, modern prophets quoted, and topics discussed). $49.99 (hardcover).
Reprinted with the kind permission of the Association for Mormon Letters.
Many parents, as they have labored through the process of raising a teenager, may have wondered at times if Satan’s idea of destroying agency was such a bad idea. However, most parents have learned from experience that trying to control a child’s decisions, even in the right direction, can often result in the child’s rebellion. Very few, if any, like to be forced to do something, even if it is good. Having the right to live according to our personal desires and to exercise our agency, even if what we choose is not wise or good for us, is very precious to us. We prize our moral agency so highly that any attempt to undermine, circumvent, manipulate, control, or eliminate it often leads to conflict. These battles have spanned heaven and earth and have included both individuals and great assemblies.
Abstract: In this essay, Richard Bushman borrows a critical perspective from Erich Auerbach’s Mimesis: The Representation of Reality in Western Literature. He analyzes the representation of antiquity in two of Joseph Smith’s striking translations, the Book of Mormon and the Book of Moses. The two texts, produced within a few years of one another, created distinctive stages on which to dramatize the human-God relationship. The question is: What can we learn from this comparison about God, prophets, and human destiny?
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See Richard L. Bushman, “Mormon, Moses, and the Representation of Reality,” in Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities, edited by Jeffrey M. Bradshaw, David R. Seely, John W. Welch and Scott Gordon (Orem, UT: The Interpreter Foundation; Springville, UT: Book of Mormon Central; Redding, CA: FAIR; Tooele, UT: Eborn Books, 2021), 51–74. Further information at https://interpreterfoundation.org/books/ancient-threads-in-the-book-of-moses/.].
Discussions on the Pearl of Great Price — Atonement and Rebirth
Listen as religion faculty from Brigham Young University discuss the doctrines and themes of Atonement and rebirth that are found in the Pearl of Great Price.
Discussions on the Pearl of Great Price — Obedience and Sacrifice/The Bicycle
Members of BYU\'s religion department discuss docrtines and themes of obedience and sacrifice found in the Pearl of Great Price.
Discussions on the Pearl of Great Price — The Ministry of Enoch
Brigham Young University professors discuss the ministry of ancient prophets.
Discussions on the Pearl of Great Price — The Premortal Life/Canning/Boarding House
BYU religion faculty members discuss the doctrines found in the Pearl of Great Price about the premortal life.
This documentary film outlines the development of the 1979/1981 editions of the LDS Bible and Book of Mormon. Deepen your appreciation for the massive effort made to create the Topical Guide, Bible Dictionary, Joseph Smith Translation, footnotes, maps, and more. Listen to those who worked on the project over 30 years ago and hear their inspired experiences.
Abstract: This study argues that the Book of Moses was an early Christian text. The book’s language, literary genre, and references to its own production could fit with a date in the late first century ad. Further, the study argues that a possible ritual context of the book was a baptismal ritual, as suggested by the detailed description of Adam’s baptism in Moses 6. A comparison between the content of the Book of Moses and early Christian sources on baptism shows some close resemblances, which may suggest that the Book of Moses was read aloud, and perhaps portrayed as a ritual drama, on sacred space during a baptismal ritual.
Abstract: This paper addresses the early Christian transition from temple-based Judaism to the Constantinian basilica of the fourth century. David argues that some Christians of the second and early third centuries may have had places of worship that, while not monumental in scale, qualify typologically as temples and were understood as such. These sacred structures may have been used for the performance of baptisms for the dead, as suggested by Doctrine and Covenants 124. In support of this thesis, he takes as case studies the Christian places of worship at ancient Edessa and Dura Europos, based on a combination of textual sources and archaeological remains. David then briefly applies these findings to a question posed years ago in studies by Hugh Nibley and John Lundquist, “What Is a Temple?”
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See David Calabro, “From temple to church: Defining sacred space in the Near East,” in The Temple: Past, Present, and Future. Proceedings of the Fifth Interpreter Foundation Matthew B. Brown Memorial Conference, 7 November 2020, ed. Stephen D. Ricks and Jeffrey M. Bradshaw (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2021), page numbers forthcoming. Further information at https://interpreterfoundation.org/books/the-temple-past-present-and-future/.]Introduction.
Abstract: This paper addresses the early Christian transition from temple-based Judaism to the Constantinian basilica of the fourth century. David argues that some Christians of the second and early third centuries may have had places of worship that, while not monumental in scale, qualify typologically as temples and were understood as such. These sacred structures may have been used for the performance of baptisms for the dead, as suggested by Doctrine and Covenants 124. In support of this thesis, he takes as case studies the Christian places of worship at ancient Edessa and Dura Europos, based on a combination of textual sources and archaeological remains. David then briefly applies these findings to a question posed years ago in studies by Hugh Nibley and John Lundquist, “What Is a Temple?”
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See David Calabro, “From temple to church: Defining sacred space in the Near East,” in The Temple: Past, Present, and Future. Proceedings of the Fifth Interpreter Foundation Matthew B. Brown Memorial Conference, 7 November 2020, ed. Stephen D. Ricks and Jeffrey M. Bradshaw (Orem, UT: The Interpreter Foundation; Salt Lake City: Eborn Books, 2021), page numbers forthcoming. Further information at https://interpreterfoundation.org/books/the-temple-past-present-and-future/.]Introduction.
During his lifetime, Joseph Smith revealed at least four versions of what I will refer to as the “Genesis account,” which consists of the creation of the world, the experiences of Adam and Eve in the garden of Eden, and the events that befell them and their near posterity following the expulsion from the garden. These four versions each differ in important ways from the biblical text in Genesis, and they also differ one from another. The versions of the Genesis account include the following:
(1) scattered references found in the Book of Mormon;
(2) the biblical account as revised in the Book of Moses;
(3) the account in the Book of Abraham; and
(4) the version presented in the temple endowment.
I will focus on the second of these, the Book of Moses, especially chapters 1-7, which were revealed to Joseph Smith from June to December 1830. Many have already pointed out temple-related themes that abound in these chapters.
I will take these discoveries a step further, arguing that Moses 1-7 is fundamentally a ritual text whose elements are adapted to the physical features of the temple of Solomon. I will then discuss how this reading of the Book of Moses might interact with modern scholarship on the biblical book of Genesis, and finally how this reading of Moses can provide insight into ritual performances both ancient and modern
The Pearl of Great Price is a book of scripture, and the Lord will bless you as you carefully read and ponder the sacred words found therein. This student manual provides statements and commentary to support and enhance your study of the Pearl of Great Price.
Referring to ancient and long-lost scripture that Joseph Smith restored, Wilford Woodruff declared it to be part of “the rich treasures that are revealed unto us in the last days.” One such treasure is Moses chapter 1, a scriptural jewel we have hardly begun to appreciate but whose luster has become more apparent in light of various ancient texts and traditions that have emerged since Joseph Smith’s day. So striking are the parallels as to recall Joseph’s own prophecy that “the world will prove Joseph Smith a true prophet by circumstantial evidence.”
The essays in this volume address key aspects of Israelite religious development. Cross traces the continuities between early Israelite religion and the Canaanite culture from which it emerged; explores the tension between the mythic and the historical in Israel’s religious expression; and examines the reemergence of Canaanite mythic material in the apocalypticism of early Christianity and the Dead Sea Scrolls.
An essay published posthumously in which England wrestles with what he believed to be a disturbing trend in Mormonism away from what he saw as Joseph Smith’s and Brigham Young’s doctrine of God as a personal being engaged with us in a tragic universe not of his own making and toward a more absolutistic God similar to the teachings about deity held by Evangelical Christianity.
An essay published posthumously in which England wrestles with what he believed to be a disturbing trend in Mormonism away from what he saw as Joseph Smith’s and Brigham Young’s doctrine of God as a personal being engaged withus in a tragic universe not of his own making and toward a more absolutistic God similar to the teachings about deity held by Evangelical Christianity.
Today the modernist view of history in which texts only represent events is so predominant that most Latter-day Saints automatically apply it to the question of scriptural historicity. Unfortunately, historical scholarship rarely lines up with our understanding of scripture as well as we would like. Problems arise when we use modernist tools to examine scripture written by premoderns, who considered their writing not as mere representation but as incarnation—an embodiment of the symbolic ordering of the world. The premodernist reading of the scriptures more accurately reflects Latter-day Saint beliefs: whereas modernism would use reason to understand history (and thus the Divine in history, i.e., scripture), premodernism uses divinely revealed scripture as well as ritual, ritual objects, and ritual language to give order to history. Instead of examining scripture as just another element of history, premoderns consider scripture to be the defining element in history.
The historicity of scripture is important to most Christians and especially to Latter-day Saints. [1] Christians disagree among themselves about how to understand scriptural history, but few deny that, in some important sense, Christian scripture is historical. However, given the challenges to scriptural history, challenges that are especially strong for Latter-day Saints who take the Book of Mormon to be historical, what are we to make of the claim that scriptures are history? Given those challenges, is it possible to understand scripture as literal history? The answer to that question—positive, I will argue—lies in answering the question of what we mean by history.
The latter-day restoration of the gospel included the restoration of much significant truth to the Bible. It brought about the restoration of biblical history that had been lost and the restoration of biblical texts that had been changed or omitted or were in need of clarification. More important, it included the restoration of biblical doctrine that had been either removed, distorted, or simply misinterpreted by a world that did not enjoy the fulness of the gospel.
Shortly after the Church of Jesus Christ of Latter-day Saint was organized, the Prophet Joseph Smith was instructed by the Lord to undertake a careful reading of the Bible to revise and make corrections in accordance with the inspiration that he would receive. The result was a work of profound significance for the Church that included the revelation of many important truths and the restoration of many of the “precious things” that the Book of Mormon prophet Nephi had foretold would be taken from the Bible (1 Ne. 13:23–29). In June 1830 the first revealed addition to the Bible was set to writing. Over the next three years, the Prophet made changes, additions, and corrections as were given him by divine inspiration while he filled his calling to provide a more correct translation for the Church. Collectively, these are called the Joseph Smith Translation (JST), a name first applied in the 1970s, or the New Translation, as Joseph Smith and others in his day referred to it.
In this episode of the LDS Perspectives Podcast, Laura Harris Hales interviews scholar Nicholas (Nick) J. Frederick about New Testament intertextuality in the Book of Mormon.
The Lord has told us that many things in the Apocrypha are true and many false. The fascination that apocryphal writings generally hold for Latter-day Saints was recognized in a 1983 BYU symposium on this topic addressed by fifteen scholars representing a wide range of expertise. Those addresses are collected in this book.
Abstract: The authors begin by highlighting the importance of Book of Moses research that has discovered plausible findings for its historicity, rendering it at least reasonable to give the benefit of the doubt to sacred premises — even if, ultimately, the choice of premises is just that, a choice. Emphasizing the relevance of the Book of Moses to the temple, they note that the Book of Moses is not only an ancient temple text, but also the ideal scriptural context for a modern temple preparation course. Going further, the authors address an important question raised by some who have asked: “Since Christ is at the center of the gospel, why doesn’t the temple endowment teach the story of the life of Christ? What’s all this about Adam and Eve?” The answer given in detail in the paper is as follows: “The story of the life of Christ is the story of giving the Atonement. And the story of Adam and Eve is the story of receiving the Atonement. Their story is our story, too.”
[Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the Latter-day Saint community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.
See Bruce C. Hafen and Marie K. Hafen, “Adam, Eve, the Book of Moses, and the Temple: The Story of Receiving Christ’s Atonement,” in Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities, edited by Jeffrey M. Bradshaw, David R. Seely, John W. Welch and Scott Gordon (Orem, UT: The Interpreter Foundation; Springville, UT: Book of Mormon Central; Redding, CA: FAIR; Tooele, UT: Eborn Books, 2021), page numbers forthcoming. Further information at https://interpreterfoundation.org/books/ancient-threads-in-the-book-of-moses/.]Historicity and Plausibility of the Book of Moses.
Abstract: The three great monotheistic religious traditions (Judaism, Christianity, and Islam) all claim Abraham as father and prototypical monotheist. Though Adam is the putative first father in all of these traditions, he is seldom remembered in Judeo-Christian scriptural, apocryphal, or pseudepigraphic texts as an exemplary monotheist. This essay briefly reviews why Abraham retains the lofty title “Father of Monotheism” while exploring how Latter-day restoration scripture adds to and challenges this ancient tradition vis-à-vis enhanced understanding of Adam’s covenantal and monotheistic fidelity to God.
This chapter is adapted from a review of Douglas F. Salmon, “Parallelomania and the Study of Latter-day Scripture: Confirmation, Coincidence, or the Collective Unconscious,“ Dialogue: A Journal of Mormon Thought 33, no. 2 (2000): 129–56. The article was originally published as William J. Hamblin and Gordon C. Thomasson, “Joseph or Jung? A Response to Douglas Salmon,“ FARMS Review of Books 13, no. 2 (2001): 87–107.
A review of an article written by Douglas F. Salmon.
Perhaps no doctrine has had greater impact on Latter-day Saint theology than the doctrine of preexistence, or the belief in the existence of the human spirit before its mortal birth. Fundamental concepts such as the nature of man as an eternal being, his singular relationship as the offspring of Deity and concomitant brotherhood with all mankind, the talents and privileges with which he is born into the world, and his potential godhood are all inextricably connected to the doctrine of preexistence. This distinctive LDS doctrine was not immediately comprehended by the early Saints in the more fully developed form in which it is understood today.
Like many of the other teachings of the Prophet Joseph Smith, it was revealed line upon line and adapted to the Saints’ understanding. Moreover, there was a natural tendency to view initial teachings on preexistence in light of previously held beliefs until greater clarity was given to the doctrine. This study traces the early development of the doctrine by examining chronologically the revelations and recorded sermons and writings on preexistence by the Prophet Joseph Smith in light of contemporary commentary by his associates. Seeing how early Saints perceived preexistence enhances our own understanding of the doctrine and leads to a greater appreciation of our theological heritage.
This article will join the procession of articles dealing with the problem of scriptural change and its impact upon LDS theology. There will be concern to explain the nature of the material undergoing change, the historical, situations in which these changes occurred, and the impact of these facts upon a concept of revelation. As it is in the book of Moses that the most important changes have occurred, an explanation of how and why these changes were made in this text should satisfy the reader.
In 1979, The Church of Jesus Christ of Latter-day Saints published its edition of the King James Version of the Bible. The Scriptures Publication Committee decided to include portions of the Joseph Smith Translation in the new edition. For the first time, Latter-day Saints had access to Joseph’s inspired work in their own personal scriptures. Many Latter-day Saints may be unaware that the efforts to include the JST material in the new edition of the Bible were pioneered by Robert J. Matthews, former dean of Religious Education at Brigham Young University. Beginning in 1953, Brother Matthews began a letter-writing campaign to the RLDS Church (now called the Community of Christ), requesting permission to study the original JST manuscripts. Through his sustained efforts, the RLDS Church gave Brother Matthews permission to examine the manuscripts.
This article explores the ancient Near Eastern ritu-als that endowed kings with this power, specifically the rites suggested by the Investiture Panel at the palace of Mari, with specific focus on the motifs of creation, sacred garden, and divine kingship. Because contemporary evidence at Mari relating to an interpretation of the panel and the functions of various rooms of the palace is limited, it will be necessary to rely in part on a careful comparative analysis of religious texts, images, and architecture throughout the ancient Near East, including the Old Testament. Comparative analysis not only has the benefit of increasing our understanding of ancient Mesopotamian religion but also can enrich our understanding of the Bible.
Longer version of an invited presentation originally given at the 2009 Conference of the European Mormon Studies Association, Turin, Italy, July 30-31, 2009
We invite all to inquire into the wonder of what God has said since biblical times and is saying even now.
Since the beginnings of the Church, those who participated in the Restoration were commanded to keep a history. Latter-day Saints have an abiding interest in the history of God’s dealings with this earth. Similarly, we reverence the history in scripture because our faith is grounded in events that have taken place in the time and space of this earth. Historicity is the study of the authenticity of recorded past events. This significant compilation addresses the issue of historicity as it relates to the scriptures that Latter-day Saints accept as the word of God. With articles from Elder Dallin H. Oaks, Robert J. Matthews, Robert L. Millet, and more, this book provides an inspiring and more complete picture of the necessity for the historical nature of the Latter-day Saint canon.
“Tracing Ancient Threads in the Book of Moses 2021 Conference” (2021)
Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities. Volume 1 (2021)
Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities. Volume 2 (2021)
“Tracing Ancient Threads in the Book of Moses 2020 Conference” (2020)
Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities. Volume 1 (2021)
Tracing Ancient Threads in the Book of Moses: Inspired Origins, Temple Contexts, and Literary Qualities. Volume 2 (2021)
On two occasions while he worked on his New Translation of Genesis in 1830, the Prophet Joseph Smith dictated to his scribe Oliver Cowdery a word combination that in English is awkward and umgrammatical, though in the Hebrew it is not: “Behold I.” The first occurrence reads, “Behold I am the Lord God Almighty.” The second reads, “Behold I send me.” Both passages are in the Book of Moses in the Pearl of Great Price, but “Behold I” is not found in either of those passages today because, after the time of Joseph Smith, each was edited out of the text . .
This book is a study of the text of Selections from the Book of Moses, an excerpt of Genesis from the Joseph Smith Translation of the Bible. Commonly called the Book of Moses, it is the first section in the Pearl of Great Price, one of the standard works of scripture of the Church of Jesus Christ of Latter-day Saints.
We now have access to the revealed text itself, which we did not have before, and we can examine the words as they were recorded when they first came from the inspired lips of the Prophet. We are in a new day, a day of closer access to one of the great fruits of the Restoration—an important branch of Joseph Smith’s calling, as he designated his inspired work on the Bible. With our ability now to examine the original documents closely, we can express our thanks to a loving God who has provided that “righteousness and truth.”
The following is a transcription of the Book of Moses, Genesis 1:1–6:13, from Old Testament Manuscript 2 (OT2), Joseph Smith’s final draft of his New Translation of Genesis. It is found on pages 1–27 of that manuscript. The Prophet first dictated this part of Genesis between June 1830 and February 1831. Oliver Cowdery, John Whitmer, Emma Smith, and Sidney Rigdon assisted him as scribes. In the original dictated manuscript, Old Testament Manuscript 1 (OT1), the Book of Moses material is found on pages 1–21. The present manuscript (OT2) is a copy of the original, made by John Whitmer in March 1831. With very few exceptions, OT2 was the document on which Joseph Smith continued to refine the translation. He added to it numerous insertions and corrections, dictating them primarily to his scribe Sidney Rigdon. The present transcription preserves carefully the words of the manuscript, including words inserted after the original writing. Unless otherwise noted, the handwriting is that of John Whitmer.
Selections from the Book of Moses in the Pearl of Great Price is the Joseph Smith Translation (JST) of Genesis 1:1–6:13, the beginning pages of the New Translation. The material in it was revealed between June 1830 and February 1831. In some ways, the Book of Moses can be considered the most significant part of the JST, because it has contributed more distinctive Latter-day Saint doctrine than any other part of that work. It has stood since the beginning of the Church of Jesus Christ of Latter-day Saints as one of the doctrinal cornerstones of the Restoration and as an enduring testimony to the divinely inspired work of Joseph Smith.
The book of Moses is an extract from Joseph Smith’s New Translation of the Bible. It was revealed to the Prophet in 1830 and in early 1831, not long after the organization of the Church. This article is a brief introduction to the origin of the book of Moses and the Bible translation from which it derives.
In 1828, the H. and E. Phinney Company in Cooperstown, New York, published a quarto-size edition of the King James Bible. This is the version that Joseph Smith, founder of The Church of Jesus Christ of Latter-day Saints, used in his work when he created a new translation of the Bible. Here the author examines Joseph Smith’s marked-up copy of the Phinney Bible as an artifact important to Mormonism’some of Smith’s corrections and additions appear in footnotes of the Bible that Mormons use today. The author notes that the Phinney Bible’s updated language is more modern than the version of the Bible Latter-day Saints officially use (the King James), and the modernization may or may not have influenced Joseph Smith’s word choice in creating his translation. The author also gives biographical information on the Phinneys, describes how their Bible may have made its way into Joseph Smith’s hands, briefly traces the history of the English Bible in America, and describes the printing process employed by the Phinneys.
In November 2004 the Religious Studies Center at Brigham Young University published a facsimile transcription of all the original manuscripts of the Joseph Smith Translation of the Bible. [1] I was privileged to be one of the editors of the project and worked with those manuscripts in preparing the publication. A facsimile transcription seeks to reproduce in print—as much as is humanly and typographically possible—the writing found on a handwritten document. Thus the transcription includes the writers’ original spelling, grammar, punctuation, line endings, omissions, errors, insertions, and deletions. The purpose of the publication is to provide scholars and lay readers with an accurate reproduction of the text as found on Joseph Smith’s original manuscripts. Its importance is in the fact that those documents had never been made public before but were stored in archives that were only available for study to a limited number of researchers.
Since 1996, researchers from Brigham Young University—with the assistance of new photographs, scanned images, and much hands-on examination of the documents—have been engaged in a careful study of the text written on the original manuscripts of the Joseph Smith Translation of the Bible. The work has yielded the publication of a large facsimile transcription of all the original manuscript pages and much new information about how Joseph Smith prepared the text. Among the many new discoveries resulting from this research is an enhanced understanding of the sequence and chronology of the Prophet’s work.
Abstract: Authors of two recent articles believe they have found evidence that Joseph Smith, in preparing his revision of the Bible, drew ideas from a contemporary Bible commentary by British scholar Adam Clarke. The evidence, however, does not bear out this claim. I believe that none of the examples they provide can be traced to Clarke’s commentary, and almost all of them can be explained easily by other means. The authors do not look at their examples within the broader context of the revisions Joseph Smith made to the Bible, and thus they misinterpret them. Some of the revisions they attribute to Clarke are ones that Joseph Smith had made repeatedly before he arrived at the passages where they believe he got ideas from Clarke. In addition, there is a mountain of material in Clarke that is not reflected in the Joseph Smith Translation, and there is a mountain of material in the Joseph Smith Translation that cannot be explained by reference to Clarke. The few overlaps that do exist are vague, superficial, and coincidental.
Abstract: This contribution focuses on the earliest and one of the most significant chapters of the Book of Moses: Moses 1, sometimes called the “Visions of Moses.” Kent Jackson summarizes the sources available relating to the production of this chapter, illuminating obscure corners of its often misunderstood background with his extensive knowledge of the history, manuscripts, and significance of the Joseph Smith Translation. [Editor’s Note: Part of our book chapter reprint series, this article is reprinted here as a service to the LDS community. Original pagination and page numbers have necessarily changed, otherwise the reprint has the same content as the original.See Kent P. Jackson, “The Visions of Moses and Joseph Smith’s Bible Translation,” in “To Seek the Law of the Lord”: Essays in Honor of John W. Welch, ed. Paul Y. Hoskisson and Daniel C. Peterson (Orem, UT: The Interpreter Foundation, 2017), 161–70. Further information at https://interpreterfoundation.org/books/to-seek-the-law-of-the-lord-essays-in-honor-of-john-w-welch-2/.].
Abstract: The character and complexion of the Prophet Joseph Smith’s translation of the Bible (JST) is often a puzzle to students and scholars. One text in particular, the first chapter of the Book of Moses, claims that its very words would be lost and later restored to the believing. As this bold claim has not yet been verified by the discovery of an ancient copy of this text, clues to the antiquity of this document will need to be discovered within the text itself. This study investigates Moses 1 with the tools of biblical and literary criticism to discover if the text has the characteristics and content of an ancient religious document.
Review of Terryl Givens with Brian Hauglid, The Pearl of Greatest Price: Mormonism’s Most Controversial Scripture (New York: Oxford University Press, 2019). 285 pages. $34.95 (hardback).
Abstract: Among the many revelatory works of Joseph Smith, members and scholars alike seem to give lesser attention to what is found in the Pearl of Great Price. In The Pearl of Greatest Price, Terryl Givens and Brian Hauglid attempt to provide some of the attention that has been lacking. The result is a book that, while spotty in places, provides a good resource that should receive wide exposure in academic circles. Believing members, on the other hand, may find the book lacking or downright questionable because of the secular approach it takes to dealing with scripture understood to have a divine provenance.
“A Revelation given to Joseph the Revelator June 1830,” Visions of Moses, [Fayette Township, Seneca Co., NY, or Harmony Township, Susquehanna Co., PA (or possibly Colesville Township or Manchester Township, NY)], June 1830; handwriting of Oliver Cowdery; three pages; now in Old Testament Revision 1, CCLA.
Images of this item © Community of Christ and licensed to the Joseph Smith Papers Project. Inquiries about high-resolution images of this item for scholarly use should be directed to the Community of Christ Library-Archives, Independence, Missouri.
Some believe Adam and Eve’s partaking of the fruit of “the tree of knowledge of good and evil” (Genesis 2:9) to be the cause of all that is evil and tragic in the world today. Others believe our first parents merely to be mythical beings whose existence is only a metaphor used to explain mankind’s existence. The doctrines of the restored gospel concerning the historical reality of Adam and Eve and the doctrine of the Fall provide a wealth of understanding concerning the purposes of adversity and opposition and the vital need for the Atonement of Jesus Christ.
When Alma the Younger returned to Zarahemla following his mission to the Zoramites, “he caused that his sons should be gathered together, that he might give unto them every one his charge, separately, concerning the things pertaining to righteousness” (Alma 35:16). The Book of Mormon contains a significantly larger amount of counsel from Alma to his wayward son Corianton than to Helaman and Shiblon.
Within Alma’s teachings, we discover a concise explanation of the Fall of Adam and three elements necessary to reclaim each individual from the Fall, namely, death, the Atonement, and the Resurrection. This chapter will discuss the Fall of Adam and these three elements in Alma’s teachings to Corianton and also in the inspired teachings of modern apostles and prophets. This chapter will conclude that we can control only one of the three elements necessary to reclaim mankind from the Fall: whether we use the Atonement to repent of our sins and forgive others.
Teachers should eagerly anticipate the lesson when their students will learn about the Fall of Adam and Eve. This doctrine is one of three great doctrinal topics that all Latter-day Saints should understand. According to Elder Bruce R. McConkie, “These three are the very pillars of eternity itself. They are the most important events that ever have or will occur in all eternity. They are the Creation, the Fall, and the Atonement.”
In this article, I will explore the notion of communal ascent to heaven in ancient Jewish and Christian literature and seek to answer the questions, Can an entire community ascend to heaven? and Do we see this theme in ancient texts, or is this a complete innovation on the part of Joseph Smith as he sought to unite his followers around an inspiring and unifying goal? To arrive at the answers to these questions, I will analyze a number of ancient Jewish and Christian religious texts that feature the ascent to heaven motif and suggest that not only did their authors envision an individual ascent, but they also imagined groups or communities raised up to the celestial realm.
Abstract: The accounts of creation in Genesis, Moses, and Abraham as well as in higher endowments of knowledge given to the faithful are based on visions in which the seer lacked the vocabulary to describe and the knowledge to interpret what he saw and hence was obliged to record his experiences in the imprecise language available to him. Modern attempts to explain accounts of these visions frequently make use of concepts and terminology that are completely at odds with the understanding of ancient peoples: they project anachronistic concepts that the original seer would not have recognized. This article reviews several aspects of the creation stories in scripture for the purpose of distinguishing anachronistic modern reinterpretations from the content of the original vision.
This essay derives from a presentation made at the 2013 Interpreter Symposium on Science and Religion: Cosmos, Earth, and Man on November 9, 2013. Details on the event, including links to videos, are available at journal.interpreterfoundation.org. An expanded version of the symposium proceedings will be published in hardcopy and digital formats.
““Strong Like unto Moses”: The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates” (2021)
““Strong Like unto Moses”: The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates” (2021)
Abstract: Over 30 years ago, Noel Reynolds compared matching non-Biblical phrases in the Book of Moses and Book of Mormon. Based on this analysis, Reynolds proposed a possible connection between the Book of Moses and hypothetical material on the brass plates that may have influenced some Book of Mormon authors. Reynolds’s work, “The Brass Plates Version of Genesis,” provided potentially plausible explanations for additional relationships between the Book of Moses and Book of Mormon that arose in two later Jeff Lindsay studies: one on the Book of Mormon account of Lehi1’s trail and another on the Book of Mormon’s intriguing use of the ancient theme of rising from the dust. The additional findings and connections presented here strengthen the original case Reynolds made for the ancient roots of the Book of Moses, roots that could have extended to the brass plates and then on to the Book of Mormon. Critics might dismiss such connections by asserting that Joseph merely drew from the Book of Mormon when drafting the Book of Moses; however, this view overlooks significant evidence indicating that the direction of dependence is the other way around. In light of the combined evidence now available, it is time to reconsider Reynolds’s original proposal and recognize the possibility that the Book of Moses is more deeply rooted in antiquity that many have recognized in the past.[Editor’s Note: This article is based on a presentation by Reynolds and Lindsay made at the Tracing Ancient Threads in the Book of Moses Conference, Provo, Utah, Sept. 18–19, 2020, presented by The Interpreter Foundation, Brigham Young University Department of Ancient Scripture, Book of Mormon Central, and FairMormon. A more detailed version, along with an edited transcript of the question-and-answer session that followed the presentation, can be found in the forthcoming conference proceedings.].
“‘Strong Like Unto Moses’: The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates” (2020)
““Strong Like unto Moses”: The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates” (2021)
“‘Strong Like Unto Moses’: The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates” (2020)
““Strong Like unto Moses”: The Case for Ancient Roots in the Book of Moses Based on Book of Mormon Usage of Related Content Apparently from the Brass Plates” (2021)
Joseph Smith began an ambitious program to revise the biblical text in June 1830, not long after the organization of the Church of Christ and the publication of the Book of Mormon. While the result came to be known as the Joseph Smith Translation (JST), it was not a literal word-for-word translation of ancient biblical languages from a manuscript but more of an inspired revision or paraphrase based on the King James Version in English, carried out primarily between June 1830 and July 1833.1 Since Joseph Smith never specifically addressed how or exactly why he made the particular changes he did, it is an open question whether he felt he was restoring ancient material, making inspired commentary, modernizing the language, a combination of things, or something else.2 Another open question related to this project is its status among Latter-day Saint scripture. Is the entire JST considered canonical or not? Perhaps a further open question is whether the JST project was ever finished. This paper will address these issues by giving an overview of statements and approaches toward the JST.
One of the first projects Joseph Smith undertook after the organization of The Church of Jesus Christ of Latter-day Saints in April 1830 was a translation of the Bible. Although it was not a typical translation from original Greek or Hebrew manuscripts, the project was often called a “translation” nonetheless. The Joseph Smith Translation, or JST as it is often called, was referred to by the Lord in the Doctrine and Covenants as “the new translation of my holy word” (D&C 124:89). At the top of the manuscript of the revision of Matthew, it reads, “A translation of the New Testament translated by the power of God.”
The so-called Genesis Apocryphon (1Q20) from Qumran Cave 1 has suffered from decades of neglect, due in large part to its poor state of preservation. As part of a resurgent scholarly interest in the Apocryphon, and its prominent position among the Aramaic Dead Sea Scrolls, this volume presents a fresh transcription, translation, and exstenive textual notes drawing on close study of the original manuscript, all available photographs, and previous publications. In addition, a detailed analysis of columns 13-15 and their relation to the oft-cited parallel in the Book of Jubilees reveals a number of ways in which the two works differ, thereby highlighting several distinctive features of the Genesis Apocryphon. The result is a reliable text edition and a fuller understanding of the message conveyed by this fragmentary but fascinating retelling of Genesis.
The more we are acquainted with the life and ministry of the Prophet Joseph Smith, the more evident it becomes that Elder John Taylor did not overstate reality when he said that “Joseph Smith, the Prophet and Seer of the Lord, has done more, save Jesus only, for the salvation of men in this world, than any other man that ever lived in it” (D&C 135:3). This passage goes on to specify that it was the abundance of revelation and scripture given Joseph Smith that particularly qualified him for such a lofty epithet.
While some may argue that gospel truth is separate from historical truth, the gospel cannot be true unless it is also historical. This means that events such as the Creation, Fall, Atonement, and Restoration all truly took place in an identifiable time and place, even if that time and place are not known to us. If these or any gospel events were not historically true, God could not render a righteous judgment on any person.
The book of Moses is the first of several documents in the collection of sacred writings published as the Pearl of Great Price. Although this material is currently labeled “Selections from the Book of Moses,” it was not always specified by that name, nor has the content of the material always been exactly as it is today. A quick look at its origin, development, and content can help us more fully appreciate what the book of Moses is, how it came to be, and why it is a unique witness for Jesus Christ.
When I was invited to participate in this symposium on the subject of apocryphal literature, my first inclination was to decline. This was a conference for experts trained in the biblical languages. But after some reflection, I changed my mind because I think there is a place for variety, and there might even be an advantage in having a paper from a nonlinguistic point of view. And so, although I do not know Greek or Hebrew, I have had considerable exposure to Church history, and I am familiar with the formation of several books of scripture and non-scripture. This is especially true as pertaining to the books that are used by The Church of Jesus Christ of Latter-day Saints (hereinafter labeled the LDS Church) and the Reorganized Church of Jesus Christ of Latter Day Saints (hereinafter called the RLDS Church). And I think there are some parallels between the development of books in the Church anciently and development of books in the Church in modern times.
Later this year, the Religious Studies Center will publish a volume called Joseph Smith’s New Translation of the Bible: Original Manuscripts, edited by Scott H. Faulring, Kent P. Jackson, and Robert J. Matthews. To help readers understand the scope and purpose of this project, the Religious Educator held the following interview with two of the editors.
Ten prominent Church scholars presented at the symposium on the Joseph Smith Translation of the Bible. Their in-depth study of the Joseph Smith Translation and related scriptures clarifies the Bible from Genesis to Revelation and show how Joseph Smith restored many plain and precious truths to that holy book. This volume brings together those addresses, illuminating this inspired translation as perhaps no other book had done.
Traditional Christianity struggled for many years to define its canon, to determine which of its writings were sacred, inspired, and authoritative. The Latter-day Saint concept of canon differs from that of other Christians. In addition to the Bible, the Latter-day Saint canon includes the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. These “standard works” provide a measuring rod by which we can judge other texts and statements. But while we have a canon, we nevertheless believe that God continues to make known His will through the First Presidency and the Quorum of the Twelve Apostles—men we sustain as prophets, seers, and revelators. Inspired by the Holy Ghost, their decisions are to be made in unity (D&C 107:27). We as Church members also need the Holy Ghost in order to recognize scriptural power in their words, and we can be comforted in the Lord’s promise that the President of the Church will never lead us astray.
When the Lord taught the parable of the pearl of great price (Matthew 13:45–46), he could have had direct reference to the great teachings on missionary work found within the Pearl of Great Price we value today as one of our choicest scriptural records. Contained within the histories, visions, doctrinal teachings and other inspired revelations in this standard work are some of the most important foundations and principles of missionary work for this and previous dispensations. As we learn of them our appreciation for the importance of sharing the gospel with others grows, and our understanding of the role of each member of the Church in taking the gospel to the nations of the earth deepens.
Originally presented as a talk given on 1 April 1980 at Brigham Young University.
A controversial examination of evolution and the Latter-day Saint view on creation and the various roles of Adam.
Reprinted in Mormonism and Early Christianity, The Collected Works of Hugh Nibley vol. 4, 45–99. Also reprinted in LDS Views on Early Christianity and Apocrypha: Articles from BYU Studies, Salt Lake City: Deseret Book.
Draws upon a host of sources and shows certain parallels between an early Christian form of prayer and that of the Latter-day Saint prayer circle.
“The Early Christian Prayer Circle” (1987)
“The Early Christian Prayer Circle” (2010)
Originally published as an article in BYU Studies in 1978.
Draws upon a host of sources and shows certain parallels between an early Christian form of prayer and that of the Latter-day Saint prayer circle.
“The Early Christian Prayer Circle” (1978)
“The Early Christian Prayer Circle” (2010)
A practice that was eventually condemned by the church because of its Jewish affinities—being found, for example, in the Testaments of Abraham and Job and in the writings of Philo—the prayer circle has a long and complex history in Christian practice. This practice was considered one of the “ mysteries” and therefore was protected from all who weren’t initiated. For the initiated participants, this was a very sacred practice, which demanded unity between all those involved. The prayer circle, generally referred to as a “ dance,” often included hymns, prayers for the living and the dead, and gestures that would prepare the participants for heavenly visitations.
Reprinted in Enoch the Prophet, Collected Works of Hugh Nibley vol. 2.
Discusses the book of Enoch and its relationship with the Pearl of Great Price.
“Enoch the Prophet” (1976)
“Enoch the Prophet” (1986)
Reprinted in Enoch the Prophet, Collected Works of Hugh Nibley vol. 2.
Discusses the book of Enoch and its relationship with the Pearl of Great Price.
“Enoch the Prophet” (1975)
“Enoch the Prophet” (1986)
In the Book of Moses, part of the Latter-day Saint scriptural canon known as the Pearl of Great Price, are what the Prophet Joseph Smith entitled “extracts from the prophecy of Enoch.” These scriptures, says the eminent Latter-day Saint scholar Hugh Nibley, “supply us with the most valuable control yet on the bona fides of the Prophet. . . . We are to test. . . . ‘How does it compare with records known to be authentic?’ The excerpts offer the nearest thing to a perfectly foolproof test—neat, clear-cut, and decisive—of Joseph Smith’s claim to inspiration.”
In Enoch the Prophet, Dr. Nibley examines and defends that claim by examining Joseph Smith’s translations in the context of recently discovered apocryphal sources.
This book contains a collection of various comparisons of the Enoch materials in the Book of Moses with the Slavonic and Ethiopic Enoch texts and other related materials and lore from antiquity, showing the possibility that Joseph Smith’s book of Enoch could be authentic ancient text.
A series of handouts prepared in the fifties and early sixties for distribution to various audiences.
“Years ago, it was my custom to communicate to the General Authorities in an occasional brash and self-appointed newsletter (called a ‘G-2 Report’) items of interest dealing with new discoveries which I considered significant. My boldness was not ill-received.” —Quoting a letter from Nibley to Elder Bruce R. McConkie, 2 October 1979.
Published as Ancient Documents and the Pearl of Great Price.
Dr. Hugh W. Nibley, professor emeritus of ancient scriptures at Brigham Young University, gave the following twenty-six lectures in an honors class on The Pearl of Great Price. This class was videotaped in the Maesar Building during winter semester 1986 and the text was then transcribed and is included here in this book.
Pointed social commentary concerning the state of the natural environment.
A discussion of the Book of Enoch as extracts of “The Writings of Moses.”
This exciting and penetrating comparison of the Joseph Smith book of Enoch, with four known variant manuscripts of that ancient work, provides yet another evidence of the Prophet’s inspiration and the scope of his vision in the great work of the Restoration.
This follows the idea that Enoch had great cosmological visions.
The deliberate wickedness of the people at Enoch’s time created a moral turbulence that was reflected in chaotic nature, such as earthquakes.
In this installment, Brother Nibley first concludes his discussion of the veil, then uses scriptural sources from the book of Moses and nonscriptural accounts by apochryphal writers of texts not available to Joseph Smith to give us an intriguing image of Enoch’s holy city.